Table of Contents

Discipleship

Jonah

F. E. Race

Spiritual Dry Rot

W. G. Turner - Booklets and Pamphlets

W G Turner

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Discipleship

Discipleship, As typified in the story of Elijah and Elisha.

W G Turner.

London: F E Race, 1922.

It was a great day for Elisha when he came into personal relations with Elijah. The story, as recorded in 1 Kings 19: 19-21, shows it to have been just an ordinary day upon which the call came that was to transform his life. One supremely vital fact stands out clearly in the inspired narrative, namely, Elisha's whole-hearted response to God's claims upon his life then made by the significant action of the man of God. Never again could life be the same to him, for the call of God had reached him; and "he arose and went after Elijah and ministered unto him." Henceforth he was to be definitely and decidedly associated with the true man of God, and the testimony to God bound up with Elijah.

This is surely typical of what has happened in the history of every true believer in our Lord Jesus Christ. Who that has known it, can forget the day when the claims of God, expressed by the action of the true Man of God, were recognised, and the heart won to Himself? The actual date may be unknown, the real fact, however, is undeniable.

The Man of God, who in wondrous grace had come where we were by giving Himself a ransom for us, drew us by His grace, and our souls truly feasted as, like Elisha, we arose to go after Him in simple faith and obedience.

Gilgal

Elisha is next found in company with his new master at Gilgal (2 Kings 2). Here he is shown as about to go forward in newness of life and full purpose of heart through a series of experiences truly typical of a Christian believer's pathway in this world.

Gilgal was a spot fraught with solemn and significant memories to a godly Israelite; and as a type, serves to remind the believer in the Lord Jesus Christ of what must of necessity be the true starting point of a walk of faithful testimony to God, and of realised fellowship with Christ.

Gilgal was the place where in the early days of their national life, Jehovah rolled away the reproach of Egypt from His redeemed people. Egypt, with its bitter memory of hardship, idolatry and slavery, was the house of bondage out of which, by the sprinkled blood of the Paschal lamb, and by the might of God's outstretched arm, they had been for ever delivered. At Gilgal, therefore, by the distinctive rite of circumcision — sign and seal of the covenant of grace made to Abraham — the people re-affirmed their separation to God and death to the old life.

It also became the starting-place from whence Joshua led the redeemed people from victory to victory against the entrenched foes in the Holy Land. To the Christian believer, baptism represents what Gilgal stood for in the history of the Israelites. In baptism, the believer in the Lord Jesus Christ confesses deliverance from the tyranny of Satan and the thraldom of sin through the death and resurrection of his Lord and Saviour. For the true believer is, in Christ, delivered from all condemnation, freed from the law of sin and death, and perfected for ever by the one Offering — the body of Jesus Christ (Heb. 10).

Thus being baptised unto Christ's death, the believer owns that he has died with Christ out of the old life; that Christ died for him, and he died in Him to the world with its hostility to Jesus our Lord; to the flesh with its seductiveness; and to the devil with all the power he has usurped over man through sin. It is a present, personal and permanent deliverance, to the praise and glory of the Lord Jesus, in which that believer rejoices, who reads aright the meaning of Christian baptism. Buried with Christ in baptism unto death he thus confesses the real lordship of Jesus. Christ, who died for our sins according to the scriptures and was buried, rose again on the third day as Victor over death and the grave, and we exultantly hail Him as Lord of our life and the God of our salvation. We rise again from the typical grave of our baptism to walk with Him in newness of life; for as surely as we died with Him we also live together with Him. This we confess, as we steadily set our minds on the things that are above, where Christ our Risen Lord now is.

Thus the call of God which comes to us in conversion is but the commencement of our new life; and baptism becomes the real starting-point of the Christian course here on earth.

As Elisha discovered at Gilgal, so the believer also finds that there are many steps forward to be taken if the companionship of the Master is really desired; and the affections and real purpose of heart will be tested again and again.

"Tarry here, for the Lord hath sent me to Bethel," says Elijah; and the believer to-day finds the love and loyalty of his heart tried from those he loves very dearly. "Have you not gone far enough?" they enquire. "You have professed conversion, and been baptised — why go further?" "No," says Elisha, and "no" emphatically replies the loving, loyal heart of Christ's true disciple. "As the Lord liveth, I will not leave thee." As one has said:

"The Master is so fair,

His smile so sweet to banished men,

That they who catch it unaware

Can never rest on earth again."

There is a real purpose of heart to cleave to the Lord when He is the supreme attraction, and valued solely for His own matchless worthiness.

In our chapter we now find that Elijah and Elisha proceed together to Bethel.

Bethel

Bethel was a place of hallowed and interesting associations. Here it was Jacob had seen the ladder reaching from earth to heaven; here also the Voice of God in unconditional grace had reached the wanderer's heart.

But in the days of Elijah, Bethel, in spite of its suggestive and typical name — the house of God — had, alas! become a place of transgression and confusion. The very religious surroundings had become abominable because of established idolatry.

But to Bethel Elijah and Elisha came, just as in the walk of faith and testimony the believer in Christ comes after baptism, to that which bears the outward name of the house of God now on earth.

To the vast Christian profession — commonly called Christendom — every baptised person is by his baptism introduced; and Christendom itself — like Bethel in Elijah's day — is a city of confusion and transgression. Yet in the midst of it there is to be found the church of the living God, the house of God upon earth. Therein God dwells by His Spirit; and therein every believer should know how he ought to behave himself. The Apostle in his first letter to Timothy specially emphasises the need of this (1 Tim. 3: 15).

Into God's house, believers in the Lord Jesus are brought solely, by that one baptism of the Holy Spirit whereby every member of Christ is baptised into one body (1 Cor. 12: 13); but into the public profession of Christ's Name on earth by their baptism in water in the Name of the Father, the Son and the Holy Spirit. This modern Bethel — Christendom which of necessity contains the true House of God on earth, had by transgressions of God's word, and corruptions of God's word, become a place of great spiritual confusion and grave dishonour to Christ's Name (2 Tim. 2, 3). Hence the Holy Spirit through the apostle in 2 Tim. 2: 19-21 exhorts "every one who names the Name of the Lord to depart from iniquity"; not surely to leave Christendom, for this would be personal apostasy, but to separate oneself from the vessels to dishonour therein, and to "follow righteousness, faith, love, peace, with them that call on the Lord out of a pure heart" (2 Tim. 2: 21, 22). The company of God's saints is our society on earth, and all the privileges and responsibilities at once attach themselves to us. This solemn but happy position is a great honour, and this honour have all His saints.

Thus walking in the company of the Master, the believer desires and discovers the blessedness of fellowship with the other members of the body of Christ.

Again, however, the testing voice is heard, "Tarry here; you may surely settle down among the blessed associations of the house of God, and find therein both congenial society and pleasant occupation for heart and life."

"As the Lord liveth I will not leave thee" is Elisha's reply at Bethel, for the way of the testimony to God by Elijah leads on to Jericho, and thither they go in company.

To the same suggestion the loyal and loving heart of the Christian believer replies in effect, that while Christians are good, yet Christ is all; and learning that the way of faithful testimony is not in settling down in spiritual ease and sloth, but leads onward through the world where Christ alone suffices as an object for the heart.

Forth from the corruptions and confusions of Bethel unto Him, who suffered outside the gate, bearing His reproach goes the truly loyal servant, finding true discipleship in following Christ's steps.

Jericho

This city is a very obvious type of the present world. In spite of its pleasant situation and many attractions, it was a city cursed with bad water and barrenness of land (2 Kings 2: 19).

The world of business life is suggested by its fords and busy customs offices; the world of pleasure by its graceful palm trees and generally pleasant situation; the world of conventional and established religion by its school of the prophets; but nothing can disguise the real barrenness of the place, nor the most unsatisfactory state of the water supply. Yet even to Jericho the servant may safely go in close company with his master; as the Christian believer to-day, although not of the world and chosen out of the world, is sent back into the world to bear witness of truth with the assurance of his Master, "Lo, I am with you alway, even unto the end."

There is testimony still to be rendered to God's longsuffering patience in grace; there is testimony to righteousness to be borne in a world given over to unrighteousness; there are souls to be won for the honour and glory of our Lord Jesus Christ; in short, the word of the Master still presses in binding obligation upon all His disciples, "Occupy till I come."

But voices make themselves audible to the ear of the believer as he passes through the Vanity Fair of this Jericho-world.

"Tarry here," cries the testing voice; but alas! many a true believer has followed in the steps of Demas, who left the company of the apostle, having loved this present world." The test which should have been a trial of faith, has, through hearkening to his own evil heart, become a temptation of the devil.

"Acquire wealth, fame, influence: it may be used by you to uplift the world, bless humanity, further the very cause of Christ."

It is significant that our Lord bade His disciples, "Take heed, and beware of covetousness" (Luke 12: 15), and that His apostle writes by the Holy Spirit, "The love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows (1 Tim. 6: 10).

To the subtle suggestions of Jericho as a type of the world, the only safe and satisfactory reply is, as in Elisha's case, "As the Lord liveth, I will not leave thee."

"And they two went on."

Jordan

They arrive now at Jordan, type of the death of Christ as admitting the believer into the heavenly places. The parted waters tell of the passage made by the mantle of the man of God, and now the secret of a successful and victorious spiritual life is told. "Ask what I shall do for thee" — so speaks the master to the servant, disclosing the fact that prayer is the key to unlock the blessing.

Elisha exhibits both intelligence and humility by his request, as he asks for a double portion of his master's spirit.

It is the portion of a first-born; and in like manner the Christian believer learns that not only is the relationship of children with thy Father the result of faith in Christ Jesus, but that the dignity of sonship before God is ours through the One who is the First-born among many brethren. In Him we stand as sons of God, led by the Spirit of God.

The humility of Elisha's request is seen, too, in his conscious need of a double portion of Elijah's spirit to enable him to prove a worthy successor in testimony to Jehovah.

One indispensable condition is stated by Elijah, "If thou see me when I am taken."

How closely now would Elisha observe his master's movements! — how carefully guard against losing sight of him!

The moments speed as the two converse together, and then the whirlwind catches away Elijah, and Elisha sees him no more. To the servant is granted, however, a sight of the chariot and horses of fire, as though to assure his heart of the abiding presence and power of God still with him for all the service and testimony to which he is called.

Elijah the master is taken up, but the mantle of the ascended man falls upon Elisha, who forthwith, in the energy of faith, acts in the name of the Lord God of Elijah.

What rich lessons for the believer in the Lord Jesus Christ, the ascended Man of God, are to be learned from this part of the narrative!

From that first moment when the mantle of his authority was thrown over Elisha, and responded to by him, until the last hour when he gazed upwards on his ascending master, one deep purpose of heart is seen — "I will not leave thee."

Repeated trials of faith; voices of others telling him what was no news to him; nature that would bid him tarry — all only served to throw into greater relief the love and loyalty of a devoted heart that found everything in his master Elijah. We, too, as believers in Christ, know the charm of that Blessed One who called us in grace to His allegiance when we were occupied entirely with other things. In His company we learned something of the meaning of Gilgal, Bethel, Jericho and Jordan as we were called to testify to His death as delivering from condemnation and bondage to Satan and sin; as we were led into the blessed fellowship of His own people, and learned something, too, of the house of God on earth; as we were brought to see that, although in the world, we were yet not of it; as we understood the entrance into the holy land of conflict and victory through His death.

The soul-searching enquiry, too, came to us by the Spirit, not only who was our object, but what was our deep, secret desire. "Ask what I shall do for thee."

Then the ever-growing yearning for His Spirit, His mind, His secret of life, coupled with the clear conviction that only by His Spirit could we ever be or do, led us to realise that all our walk, worship and work depended upon looking off unto Jesus, our ascended Master, from whom all grace to help comes down.

Conversion, confession in baptism, communion of saints, conquest over the powers of evil, all alike depend for reality upon the ascended Lord from whom the Spirit came; and it is our wisdom, in love and loyalty to His Person, to walk with Him simply, sincerely, and humbly, so that the power of Christ may be upon us, and others may note — as in Elisha's case — that the Spirit of his Master doth rest upon him.

Shortly after the foregoing experiences of Elisha we find him referred to in a significant fashion. "Elisha the son of Shaphat, which poured water on the hands of Elijah;" and again King Jehoshaphat bears witness, "The word of the Lord is with him [Elisha]."

His willing lowly service to his master is recalled as descriptive of himself, and the further fact of being God's mouth-piece is recognised by such as are in difficulty and need guidance as to their course. This surely is testimony of a practical kind borne, all unknown by himself, to a man who had learned the true secret of loyal, loving, purposeful discipleship. W. G. T.

F. E. Race (C. A. Hammond, Prop.), 3 and 4, London House Yard, Paternoster Row, E.C.4.

Jonah

The Book of Jonah

These four short papers are sent out in response to a desire on the part of those who studied the book of Jonah with the writer at Chelsea. May the Lord graciously bless every reader, and increase the number of those who prize His holy written word in these sceptical days. "For the word of the Lord endureth for ever," and is still "a lamp unto my feet, and a light unto my path."

(1.)

A short story of 1,328 English words; a perfect literary gem, the narrative being so related that the interest is sustained throughout, with vivid description and convincing dialogue. Persons and places, movements and motives all stand out in bold relief — Jonah — the sailors — the captain — the King of Nineveh and his nobles — the people — Joppa — Tarshish — Nineveh — all pass in review before the mind of the reader, as plainly as pen portraiture can present them. It is considered in literary circles as the perfect style of short story writing. God has the first word and the last; for it is a revelation of His holy but gracious character. It is a story of which every word is meant to tell. It is the Missionary book of the Old Testament. Jonah reveals himself (cf. Jonah 2; Jonah 4: 2) as a man saturated with the letter of scripture, and possessed of a knowledge of God's true character as a creed; but sadly hampered by spiritual and intellectual limitations — cf. Jonah 1: 3, 10. He shows both by action and speech a hard, narrow, exclusive, unlovely character, a typical product of the letter of the law divorced from the real spirit of the Divine Lawgiver. He is not like God although one of God's people. God reveals Himself not only as "gracious, merciful, slow to anger and of great loving kindness" to Jonah, but as the God of the Gentiles; the One too Whose tender mercies are over all His works — cf. Isa. 45: 21, 22; Ps. 145: 9; Rom. 3: 29. Since the object of the sacred Scriptures is to reveal God and man, we are not surprised to find this exquisite fragment doing so in a fuller and fresher way than had been known. Mr. W. Kelly says of it: "As far as it goes, a more instructive book for the soul, and in view of the dealings and dispensations of God with man and creation, there is not in the Bible."

As to its authorship, who else could have written it but the man who had been converted by the experiences recorded in it? That he was an historical character and a prophet of God our Lord quietly asserts, giving at the same time all the august weight of His word to the two most extraordinary happenings recorded in the book.

As to Jonah himself, we know his father's name, his home, his profession, his success therein, and the times when he lived.

The son of Amittai, living in Gath-hepher, town of Galilee, was a successful prophet known and undoubtedly honoured by his contemporaries in Israel. He prophesied in the reign of Jeroboam II., who reigned roughly seven centuries before Christ, when Isaiah and Micah and Amos were living.

Hamath, at the extreme N.W. of Palestine, had been allied with Judah, and the Kingdom of Israel accordingly suffered; but Jonah prophesied that God would restore the full border to it again, and Jeroboam II., an able but idolatrous king, won it back and raised the Kingdom of Israel to its height, yet fifty years later it fell away into the Captivity to Assyria, owing to its idolatry and rebellion against God. But this fixes, approximately, the date of Jonah's story.

Nineveh, the capital of the Assyrian empire, wicked and ripe for destruction, presented a most hopeless mission field to any Israelite. Cruelty and violence with unnumbered crimes against humanity are laid at her door by the prophet Nahum, and she was destroyed 606 B.C., a century after her repentance under Jonah's preaching, having again relapsed into her evil state.

The contents of the book of Jonah may be summarised briefly as consisting of:

The spiritual exercises of the mariners — Jonah 1: 14;

the spiritual exercises of the prophet — Jonah 2: 1-9; 4;

the spiritual exercises of the Ninevites — Jonah 3.

God's "repentance" — Jonah 3: 10 — is explained by Jer. 18: 7, 8, for "He delighteth in mercy." Micah 7: 18. Old and New Testaments alike bear witness to this. The Book of Jonah reveals God as: the God of Nature, of Providence, of Judgment, of Grace, and of Mercy, whether dealing with an individual or a nation. A great God and greatly to be feared, yet "a gracious God, and merciful, slow to anger, and of great kindness." If this was so revealed before the Cross of our Lord Jesus Christ, how much clearer now is seen to be God's intense hatred of sin, and yet His amazing love of the sinner, since Christ died for us! (Rom. 5: 8.)

(2.)

The Spiritual Exercises of the Mariners

The spiritual exercises of the mariners in the book of Jonah are extraordinarily interesting, as they so clearly illustrate the steps by which souls pass from darkness to light. One of the two great lessons drawn by our Lord from the story of Jonah (Matt. 12: 41) is that there is hope for the penitent however deeply sunken; the other being that there is condemnation for the impenitent however privileged.

A dozen verses in the first chapter disclose in a most graphic way the spiritual exercises of the mariners on board the ship upon which Jonah had taken passage for Tarshish. The outward storm was indeed a figure of the inward tempest of alarm which began to rage in the hearts of these pagan seamen.

In desperation every one invokes his god, and the startled shipmaster coming upon his sleeping passenger, roughly awakens him with the sharp rebuke: "What meanest thou, O sleeper? arise, call upon thy God, if so be that God will think upon us, that we perish not."

As one has sagely remarked, "Jonah held his tongue as long as he could, though he knew right well who was the culprit," but the time rapidly arrived when silence was no longer possible and the guilty secret came out. Then by his confession of God — the true God "Jehovah the God of heaven, which hath made the sea and the dry land," he increases the alarm of his fellow voyagers. For it now appears that no hope of escape from His tempest is possible since they have his rebellious, disobedient servant on board. They now become exceedingly afraid, terrified, panic-stricken in fact, for their case is manifestly a hopeless one.

Jonah proceeds to instruct them as to their only hope of safety, but their humane feelings recoil from what he bade them do. How can they cast a living man, a fellow human being, into these boiling waves which every moment grow more and more tempestuous?

So they once again try to save themselves by their own desperate efforts, and row hard to bring the ship to land, but cannot manage it. Then baffled, beaten and in despair they appeal to the true God — not this time each man to his own god, but to JEHOVAH of Whom they have so recently heard and learned, and obey the word spoken to them. Heathen as they were, they realise themselves now to be in the hand of JEHOVAH the God of heaven, Maker of the sea and the dry land. What deep exercises of spirit in so short a time! Their own gods are helpless; the true God at best they have only dimly known after a natural manner; now the presence and power of the true God is felt as His Name is declared to them by His prophet. Faith came by hearing; by the report of Who He was. The sense too of the solemnity of His government in the case of this disobedient, rebellious prophet — their passenger, sinks into their very souls, filling them with awe and fear. "Then the men feared the Lord exceedingly, and offered a sacrifice unto the Lord, and made vows."

In their extremity they had called upon His Name; in their great deliverance they showed reverence and true godly fear. The goodness of God when believed always creates and deepens reverence for Himself, and carefulness as to His holy will in worship and service.

These Gospel Gleanings from the first chapter of the book of Jonah truly describe the way whereby awakened exercised souls pass from the dread of an unknown God and His power (verse 5) into the knowledge of the Name and salvation of the Saviour God (verse 16). They may be briefly summarised as:

(1) A sense of real danger, and of entire helplessness; this being the condition of every one, by nature, before God.

(2) A hearing of the report of One Who can save, but being also the great and holy God Whose anger is to be feared — will He do so?

(3) A further desperate attempt to save themselves in spite of the way of salvation indicated to them by the prophet of God — how very human!

(4) A final acceptance of the unusual conditions of deliverance offered to them; the obedience of faith acting upon the word declared to them.

(5) The resultant sense of awe and wonder at WHO He is, and WHAT He has wrought.

May every reader dare to believe that there is life in a look at the CRUCIFIED ONE, simple as this means of salvation appears, and, believing in Him

"Who was delivered up for our offences and raised again for our justification," enjoy peace with God through our LORD JESUS CHRIST.

(3.)

The Spiritual Exercises of the Prophet

The spiritual exercises of the prophet Jonah himself were more varied, searching and extended than those either of the heathen mariners in chapter 1, or of the wicked Ninevites in chapter 3 of our book. In their cases, however, as in his own, and in every other of real spiritual exercise, the one lesson taught and learned is, that "salvation is of the Lord." Jonah 2: 9.

This is the common lesson, but special methods were employed in Jonah's case because of his personal and prophetic character.

Personally, he was a backslider, a rebellious servant, one who knew the will of the Lord but was not willing to do it. He had sunk into a more unconcerned condition of soul than the heathen mariners, for while they were earnestly engaged in calling upon their gods, Jonah was fast asleep. Alas! alas! how often do we see this repeated in human history; men with a true knowledge of God's will behaving more indifferently than those around them who make no profession of religion at all. But such will assuredly be dealt with by God, and in the storms of adversity overwhelmed by the waves of sorrow, bereavements maybe, and trouble, will have to verify in their own personal experience that Salvation is of the Lord or they will never be delivered, but perish everlastingly.

Prophetically, or typically, Jonah's spiritual exercises had a threefold reference.

(1) To the Captivity and Return of the Jewish people from Babylon, cf. Jer. 51: 34, 44; Dan. 9: 2, in which Scriptures the swallowing up as by a dragon or monster and the returning again to the land on prayer and repentance is plainly seen, and had its fulfilment.

(2) To the Death and Resurrection of Christ whereby salvation is wrought out and proclaimed to the Gentiles, cf. Ps. 16: 10; Acts 2: 31, 32; Matt. 12: 38-41.

(3) To a then future Captivity (A.D. 70) and a still future Return of the Jewish people when they shall turn to the Lord. cf. Rom. 11: 11, 26; Hosea 6: 2.

But note how our Lord regards the spiritual exercises of Jonah. His testimony (and when He has spoken the last word is said on any subject for His people) proves three vital facts about Jonah and what happened to him. In the scripture cited above (Matt 12: 38-41) He speaks of Jonah's personal existence as an historical character; of Jonah's prophetical office; and of Jonah's miraculous fate; saying he (and what happened) was a sign, that is, an embodied significant lesson.

This sign was a real miracle typifying a like event in our Divine Lord's own life; so Christ died and was buried to lay the storm our sins had raised; and lay in the grave, in the heart of the earth three days and three nights (Jewish reckoning) in the prison house of the grave. The third day He came forth as Jonah did, and by His messengers preached repentance and remission of sins even to the Gentiles. "Our Saviour Jesus Christ has annulled death; and brought to light life and incorruptibility by the glad tidings." 2 Tim. 1: 10. New Trans.

In all true spiritual exercises the soul has to do with God Himself and knows it. Hence we find Jonah regards all as God's direct dealing with himself. "Thou" (not the sailors) "hast cast me into the sea." "Thy billows and waves"; the sea is His and He made it; His by creation, and now in the case of Jonah, His also by commission. Thou hast brought up my life from corruption, or the pit, for Salvation is of the Lord. It is He with Whom Jonah has to do. It is His judgment that is according to truth. It is His Salvation that alone avails. The heathen sailors, the rebellious servant, the wicked Ninevites and the reader of these lines, are all in the same boat in this respect.

(4.)

The Spiritual Exercises of the Ninevites

The spiritual exercises of the people of Nineveh were caused by the solemn and definite message delivered by Jonah in the very heart of their great city. Sternly the alarming cry rang in their streets: "Yet forty days and Nineveh shall be overthrown."

Both the message and the messenger arrested public attention, for they had already heard enough of his extraordinary experiences to cause him to be a sign to them that is, as remarked before, an embodied lesson. Our Lord Jesus Christ said that the prophet Jonah was a sign to the men of Nineveh in their day, adding and "they repented at the preaching of Jonah." This implies sufficient knowledge of him to make both the man and his message intelligently significant. So this living sign, this embodied lesson of judgment and mercy; this man who had experienced both; this man who by disobedience to God had thereby brought condign judgment upon himself; this man who had himself repented and cried to God for mercy; this man who had learned by first-hand experience that "SALVATION IS OF THE LORD"; this is the man who in the heart of the great city of Nineveh announces the wrath to come because of their great wickedness.

He enters a day's journey into this exceeding great city — a city the circumference of which was nearly sixty miles. One ancient classical writer makes the circumference of Nineveh to be fifty-five miles, pastures and pleasure grounds being included within its walls. These latter were one hundred feet high with fifteen hundred towers upon them, and broad enough for three chariots abreast to race around them. (Diodorus Siculus ii.)

The threatening of imminent destruction proclaimed by Jonah in his awful message so stirred the Ninevites that an immediate movement of repentance took place. From the highest to the lowest all became aware of their wickedness and alarmed at the consequences. A desperate ray of hope appeared as they considered the God Who sent the message, and the messenger whom He had sent. Had not Jonah himself been dealt with mercifully when he repented, and been spared when he cried to God?

"Who can tell?" they say one to another, "who can tell if God will turn and repent, and turn away from His fierce anger, that we perish not?"

Accordingly they did works meet for repentance; not to purchase immunity, but to show that their sorrow and alarm were real.

"They believed God," and then by outward act showed that they trembled at His word while they hoped in His mercy. This is ever the way of repentance and salvation. For having believed and acted upon the message of warning they received the answer of mercy. It was as true then as now that, "HE DELIGHTETH IN MERCY."

The Old Testament and the New alike proclaim with unwearying persistence this grand truth. "As I live, I have no pleasure in the death of him that dieth, saith the Lord"; "God is not willing that any should perish, but that all should come to repentance." Ezekiel the Prophet and Peter the Apostle delight in declaring the long-suffering patience of a holy righteous God towards His rebellious sinful creatures.

To the reader we would venture to repeat the searching questions of the Apostle Paul when he asks: "And thinkest thou this, O man . . . that thou shalt escape the judgment of God? Or despiseth thou the riches of His goodness and forbearance and long-suffering; not knowing that the goodness of God leadeth thee to repentance?"

Not so was it with the wicked Ninevites; turning to the One against Whom they had sinned they found that forgiveness which awaits every truly repentant soul. In concluding our paper on the Book of Jonah we clearly see writ largely all through it the wideness of God's mercy and the narrowness of man's mind. The patience of God with His erring servants and His rebellious foes is clearly shown by His persistence with Jonah and His pity for the repentant Ninevites.

Beautifully also appears the ever faithful Creator in His consideration for helpless infants and cattle in chapter 4 of the book.

Jonah himself does not come out well in the picture; but the God of Jonah is revealed in the holy, gracious, merciful, patient, considerate Figure presented by the Spirit of God in this very ancient book. Better than the best thoughts of the best of His people, He is seen to be the God of the Jew and of the Gentile; the God of Nature and of Providence; the God of Judgment and of Mercy; the God Whose tender mercies are over all His works; the God Who loves and cares for little children. It remained for the Only begotten Eternal Son to fully manifest Him in those wonderful three and thirty years of the Days of His Flesh. Yet we do not wonder that a contemporary of the prophet Jonah should have exclaimed with adoring wonder: "Who is a God like unto Thee that pardoneth iniquity? He retaineth not His anger for ever, because He delighteth in mercy." Micah 7: 18. To know God is to love Him; to love Him is to worship Him. May each of our readers thus fulfil the true end for which they have conscious being. For as our Lord Himself affirmed: "This is life eternal, to know Thee the only true God, and Jesus Christ Whom Thou hast sent."

F. E. Race

F. E. Race

. . as I knew him . .

Shrewd in business matters; sane in judgment, of men and affairs; severe to a degree where vital truth was threatened; susceptible as a child to kindness — this was F. E. Race as I knew him.

Through the London Publishing Depot, which he directed for so many years, his name became known to the ends of the earth; and a personal influence practically co-extensive was exercised by his untiring interest in scattered assemblies of saints at home and abroad. He himself, however, remained as one unknown yet well known; little appreciated even by some who should have known him best.

F. E. Race was a good friend; and when once the North Country reserve was penetrated, was felt to be one whom it was a privilege to know. He was a most genial, brotherly, entertaining man, free of the least suspicion of sanctimoniousness. A man of wide reading and culture, he freely acknowledged his debt in this and other respects to the friendship of the late Mr. Kelly.

Always a genuine book-lover, Mr. Race as a young man, upon coming to reside in London, regularly spent his Saturday afternoon leisure in methodically exploring the old book-stalls of the City. He told the writer that it was his custom to spend the whole of one afternoon in visiting a single district for this purpose, and as far as circumstances permitted, to systematically go through the book-seller's stock, and often with gratifying results to himself.

As a brother in Christ Mr. Race was one who never swerved aside from the straight path of separation from ecclesiastical evil, remaining to the end of his life a man whom one knew where to find.

To a settled purpose of heart to cleave to God and the word of His grace, was joined a broad-mindedness for which he often received scanty credit. Yet, as I knew him, what constituted so marked a feature of his character was this happy combination of established conviction in Divine things with a wide liberal-minded outlook on affairs generally. Some were puzzled by this; others were repelled; but all were convinced of his genuine belief in the soundness of the ecclesiastical position occupied by himself. This is essential to real leadership. He had definite convictions as to his position, and could give clear reasons why neither the Papacy, Anglicanism, Nonconformity nor any of the varied and competing sects in Christendom had any claim to his allegiance.

He confessed that, through mercy, he had been brought out to Christ's Name, and was therefore determined to walk in the old path of separation from ecclesiastical evil, the fair as well as the more distinctly foul. There was always a "within" and a "without" to F. E. Race. Many a time the writer has heard him say, "Lord, keep us from the evil that looks fair." His characteristic phrase, "One should be as sure of one's ecclesiastical position as of one's soul's salvation," was exemplified in his own conduct. Amidst the constant ebb and flow of human views and practices in relation to Divine things F. E. Race stood firm, and thereby became a tower of strength in these matters to many of slighter, spiritual, mental and moral build. He told the writer that in his youth he had long and earnestly besought the Lord that he might be used to the strengthening and building up of the flock of God, and few who knew him will doubt that this desire was granted. There were conversions under his preaching, but he readily admitted that the special evangelistic gift had not been entrusted to him. His interest in every branch of the Lord's work was very marked. On one occasion he remarked to the writer, "Our object as Christ's servants, is not only to get the young, say, to attend Sunday School and the meetings, but that they should be converted and brought into peace; so that in the possession of this, they should know and enjoy the privilege of being gathered to that Name which is God's sole centre on earth, the Name of the Lord Jesus."

To literary talent Mr. Race made no pretension, remarking once, however, with evident feeling, "I wish that like some of my brethren, I could handle the pen of a ready writer," and hence when editing the "Bible Treasury," from Mr. W. Kelly's death until a few months before his own, he seldom essayed a contribution to its pages. Once or twice only, and then under pressure, brief critical articles appeared from his own pen. The task of editing this periodical was, as is generally known, only undertaken by Mr. Race at Mr. Kelly's expressed desire and proved a very heavy burden, particularly during the difficult war period.

Mr. Race, however, was in his right element at Bible Readings, Brothers' Meetings and on occasions calling for sound judgment, clear definition, and accuracy of ecclesiastical statement. At such times he was felt to be a man of real spiritual weight, with a mind of no mean order. His readiness to go and help a neighbouring gathering, his acceptance among some who wholly differed from him on Church matters; his dry caustic humour, that was often far more effective than a bald statement of fact; these were characteristics of F. E. Race that enable us to form a fair estimate of his real character. That he was perfect no one who knew him would imagine; but that he had a strongly marked, clear defined sense of what was due to Christ's Name none who knew him could deny. The sun has its spots, but the sunshine is not therefore belittled or refused. He was a great admirer of the older brethren of earlier days, and — as I knew him — a great encourager of the younger brethren of to-day. His deep regret, often expressed, at having spoken without sufficient grace, even when wholly in the right, was a side of his character little suspected but certainly present.

May the same unflinching courage, devoted zeal, tenacity of purpose, soberness of mind, together with a great graciousness of spirit mark both reader and writer; as in the midst of a crooked and perverse generation they are called to shine as lights in the world, holding forth the word of life.

When his father passed away, Mr. F. E. Race quietly remarked, "With Christ — far better"; and so we say of him. W. G. T.

Spiritual Dry Rot

Spiritual Dry Rot

The following from a trade journal may serve to suggest some timely lessons:

"The 120 years old ketch, 'The Three Sisters,' of Cowes, recalls the 'Old Trulove,' of Hull, whose longevity was attributed to its participation in the northern whaling trade, by which its timbers were so saturated with oil that decay and shipworm failed to find a lodgment there."

"Those agents, animal or vegetable, were warned off; theirs was not to take on with the odour or flavour of that vessel; it was one from which they could neither drink nor sup; and so the ship went on to a wonderful old age."

It is a point worth making first that the odour and flavour of the "Old Trulove," being such that neither decay nor shipworm could find lodgment in her timbers, her owners would find unusual value in her. It does raise the query in a thoughtful believer's mind, as to whether the Owner of so many "vessels of mercy" finds surprising usefulness in them because they are filled with the Spirit; or as to whether He is disappointed in them, because decay and the worm of worldliness have found lodgment instead.

The prophecy of Hosea contains a very significant passage, which, apart from its personal, prophetic and dispensational meanings, holds a practical principle for the people of God in any age. "Ephraim, he hath mixed himself among the people; Ephraim is a cake not turned. Strangers have devoured his strength, and he knoweth it not: yea, gray hairs are here and there upon him, yet he knoweth not. And the pride of Israel testifieth to his face: and they do not return to the Lord their God, nor seek Him for all this. Ephraim also is like a silly dove without heart: they call to Egypt, they go to Assyria." Hosea 7: 8-11. Examine carefully this Old Testament scripture, for it is one of very many dealing with what may aptly be described as "spiritual dry-rot." We notice first, "Ephraim, he mixeth himself with the peoples," (N.T., J N. D.) that is to plainly say he allows himself to be mixed up with foreigners who are aliens from the commonwealth of Israel, and strangers from the covenants of promise; to whom the true God is unknown, and for whom the hope of Israel is a myth or an absurdity. "He mixeth himself among the peoples." It is his own choice of company for ends that to him appear sound and sufficient. But it is a grave dishonour to the God of Israel Who had specially separated this people to Himself by blood and power that they might be holy unto the Lord. Ephraim by this wilful course of action in mixing himself among the nations is practically cancelling God's plan so far as he is able to do so. The result for himself is not happy: "Ephraim is a cake not turned"; so burnt as to be good for nothing, an uneatable mess, a sheer waste of good material. Intended for the spiritual blessing of all nations as an object lesson to them of the abundant goodness and truth of the merciful, gracious, long-suffering Jehovah God, they have now become like "a cake not turned," through mixing themselves in spirit, aim and practice with the peoples. Other gods had taken the place of the Living God, the secret of Whose worship was known only to Israel. "In Judah is God known; His name is great in Israel." "God is known in her palaces for a refuge." Psalm 76: 1; Psalm 48: 3. Strangers. have devoured his strength unknown to him. The true spiritual joy and energy of Israel's distinctive testimony is steadily eaten away by the very foreigners whose company Ephraim so eagerly seeks. His ignorance of a condition that is obvious to others is tragic, for "gray hairs are here and there upon him and he knoweth it not."

Tragic Ignorance

Signs of spiritual weakness and decrepitude mark the outward man of Ephraim as he drifts farther and farther from his Maker. "With Thee is the fountain of life," sang the Psalmist. "Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord. For my people have committed two evils; they have forsaken Me, the fountain of living waters, and hewed them out cisterns, broken cisterns, that hold no water." So mourned the priestly prophet in the word of the Lord. Jer. 2: 12, 13. To this Hosea adds in this striking verse, the twice repeated "he knoweth it not." As though to say, unknown to himself the "spiritual dry-rot" has set in, conduct, character and conversation becoming infected and infectious.

"And the pride of Israel testifieth to his face: and they do not return to Jehovah their God, nor seek Him for all this. And Ephraim is become like a silly dove without understanding (or heart): they call to Egypt, they go to Assyria."

Wandering from the position in which God had placed them; worthless because of their waywardness for the purposes for which God had chosen them from the nations; weakened inwardly and outwardly by their associations with the ungodly, idolatrous peoples who surrounded them, they now exhibit their heartlessness as well as their folly. To Egypt they will cry for help, to Assyria they will fly for refuge; how surely has their heart turned from God, Who, alone is the Helper and Refuge of His chosen people.

"Yet I am Jehovah thy God from the land of Egypt, and thou hast known no God but me; and there is no Saviour besides me. I knew thee in the wilderness, in the land of drought." Hosea 13: 4-5. The Redeemer-God, the sustaining Saviour-God was He who had borne them on heart and hands from the day of their bitter bondage in the land of Egypt. How heartless their treatment of Him; how foolish their attitude towards Him. "They vexed His holy Spirit." Spiritual dry-rot has set in badly, yet God when dealing with His people, always has the last word, and the last word is love, for God is love. So the book of Hosea ends gloriously: "Who is wise, and he shall understand these things? Prudent, and he shall know them? For the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein." Hosea 14: 9.

The question emerges, too, as to why so many assemblies of believers appear to wield so little influence for Christ in the places where they are situated. Has decay set in? Is there a worm at the root, which hinders the testimony? The Apostle Paul, in a famous passage with the Corinthians, says,

Doth not even nature itself teach you . . . ?" thereby establishing as a general principle that we may learn from Nature if we are teachable. In the matter of "spiritual dry-rot" the analogy from Nature is very instructive, and may serve by way of illustration.

"Dry-rot," according to the dictionary definition is: —

"A rapid decay of timber, due to the presence of fungi, by which it is converted into a dry powder."

In short, such deterioration takes place as renders the material utterly worthless, not only for the special reason of its existence, but for any purpose of value at all.

The words of the Lord to the angel of the church in Sardis seem to fit such a case spiritually: "I know thy works, that thou hast a name that thou livest and art dead. . . . I have not found thy works perfect before God. Spiritual dry rot had set in; and we must beware of explaining this message away under the specious plea that some company of persons is meant other than ourselves, if these conditions prevail in our midst. Whatever other legitimate application of Scripture may be made, "they that fear the Lord and tremble at His word" always make the first application to themselves, if it may be properly so used. Thus, indeed, are we exercised to have a good conscience before God and man.

In Individuals To-day.

In addition to the dictionary definition of "dry-rot," the findings of experts as the result of observation and careful study add a fascinating interest to the subject of "spiritual dry-rot" as the analogies are so many and varied. Take first the case of standing timber — trees growing — which may well serve as illustrations of individuals, not companies of believers; then, glance at "felled timbers," used in houses, where the idea of assemblies may, without undue straining, be exhibited.

"As regards standing trees a kind of 'dry rot'. has been observed in Britain. It occurs on Douglas fir trees of all ages, from saplings to trees of fifty years of age. It is pretty widespread and results in young plantations in a weakening of vigour and distortion of needles. This is caused by an insect (Chermes Cooleyi) which, is very active in the late spring and summer, when the wool secretion of the Fir is most abundant, as this serves to hide the larvae"

Careful inspection and drastic treatment are the only ways of saving the trees from these pests.

We note that neither youth nor age is any guarantee of immunity from this kind of "dry-rot." So, neither eager, zealous youth, nor long standing on the ground is any safeguard from the ravages of "spiritual dry-rot." When the activity of the nature of the tree is the more abundant "this serves to hide the larvae." Careful inspection and drastic treatment are the only ways of saving the trees from the pests.

Not "I am rich and increased with goods, and have need of nothing"; for then "thou knowest not that thou art wretched, and miserable, and poor, and blind, and naked." Rev. in, 17.

But self-judgment, confession, restitution; for "if we would judge ourselves, we should not be judged." 1 Cor. 11: 31.

This is the careful inspection and drastic treatment we need to save ourselves from "spiritual dry-rot."

"Another kind of "dry rot" is the "blister rust" which kills young pine trees and seriously damages old trees, ultimately causing their death. Currant and gooseberry bushes harbour this disease, and are now considered to be the means of spreading it to any in their vicinity. Many trees may be seriously affected before the disease is noticed, as its effect on large trees is not very apparent until long after infection takes place. The only effective treatment is to cut out the infected parts and eradicate currant and gooseberry bushes within 200 to 300 yards of the pine trees."

Here we are presented with an entirely different, but equally, useful, analogy in dealing with our subject of "spiritual dry-rot." The evil is communicated by the medium of pleasant and apparently innocent things. Currants and gooseberries are wholesome and toothsome in season, but in the case of the pine trees they are the means of spreading the "blister rust," which dwarfs, damages and destroys. May not much spiritual "blister rot" be traced to what in Nature is pleasant and useful, being allowed to become the vehicle of self-indulgence, self-esteem, self-satisfaction and self-complacency? The tree of the Lord may be still standing on the old ground, but the fruit of the Spirit is not visible, because the — "blister rot" of selfishness has blighted it.

"Many trees," the expert says, "may be seriously affected before the disease is noticed, as its effect on large trees is not very apparent until long after infection takes place." Yes, the honey of friendship, the native courtesy, the generous disposition, may carry one along for some time after the infection of the spiritual "blister rot" has taken firm hold on the tree of Christian profession.

"The only effective treatment is to cut out the infected parts" "If thy hand offend thee, cut it off: if thy foot offend thee, cut it off: if thine eye offend thee, pluck it out." Mark 9: 43-47.

"And eradicate the currant and gooseberry bushes within 200 to 300 yards." says the timber scientific expert; which is equivalent to saying in spiritual husbandry, avoid all occasions and places of sin. Where you failed before, never fail there again. May the Lord grant us grace that this may be practically so, and thus shall we be saved from the "blister rot," which dwarfs, damages and destroys the testimony we should be rendering to Him in the world.

In Assemblies

As to "dry-rot" in felled timbers, where we may consider the analogy of "spiritual dry-rot" in assemblies of believers without any undue straining of the idea, a few words should suffice.

"Dry-rot" is decay caused by wood-attacking fungi. It is responsible in the timber world for great wastage of material, and entails heavy losses. It often reveals its presence in houses long after they are built. Some fungi remain hidden until they fruit, and begin to cover the timber with unsightly, unwholesome growths. Other fungi causes rapid decay, but all produce countless infectious spores; even though the conditions of infection and growth are not the same in all cases. Dry-rot in houses is often the result of neglect of adequate seasoning of timber used.

Fungi causing grave dry-rot in houses are different from those attacking standing trees. So dangerous is it considered that slightly infected, even though sterilised, wood, is avoided by decent building contractors for use in construction work.

As a result of exhaustive experiments it is now claimed that an ideal wood preservative has been discovered. It is of a penetrating nature and goes deep into the pores, rendering sappy wood hard, and baffling white ants, which refuse to face it. Even if the timber is already wetted, it will arrest dry-rot, as well as protect from vermin and fungus."

In dealing with this part of "spiritual dry-rot." we must keep in mind that the House of God, which is the Church of the Living God, the habitation of God through the Spirit, and the House of Christian profession, are not one and the same. If none but real believers in the Lord Jesus Christ made the Christian profession then the House of God and Christendom would be the same. Alas! they are not; for into the great House of Christendom (which, of course, includes every true believer) false professors have entered and assumed authority, introducing teachings and practices contrary to the revealed will of the Lord, and from this those who desire to please Him must resolutely turn away.

Hence it comes that outside the camp of organised Christianity, with its denominational banners and differences of faith and practice from Roman Catholic to Quaker, there are found Christians who refuse to own any Name but His, to submit to any other Headship than His, to recognise any other authority than His, by the Spirit, through the written word of God.

It is such companies we have in mind when thinking now of "spiritual dry-rot" in assemblies of believers.

Where children of that God, Who is not willing that any should perish, sit down with folded hands to count their own blessings, utterly oblivious of, or indifferent to, the urge of that love which sent the Son to be the Saviour of the world, there, great wastage of material and heavy losses to the Gospel testimony are entailed by this species of "spiritual dry-rot."

It often reveals itself in houses long after they are built. So, in many an assembly, there are treasured memories and almost boastings of what wonderful days we used to have long ago, in this place. But now "spiritual dry-rot" covers the timber with unsightly, unwholesome growths of views and prejudices which in healthier times were hidden. Is it not so? What is the cause?

Dry-rot in houses is often the result of neglect of adequate seasoning of timber used.

People are brought into fellowship sometimes without being brought out truly to a rejected Lord outside the camp. Family reasons, social prejudice, disinclination to submit to ordinary arrangements for fellowship, all play their part when "spiritual dry-rot" has begun, and the lamentable result is seen when those who came in lightly, go out lightly; or, when those who, having never passed through any deep exercises of soul, find themselves at a loss to understand those with whom they are nominally linked in closest bonds.

"Spiritual dry-rot," too, shows itself when saints inactive and complacent, talk unctuously of "going on with the Lord," as though it were possible that He would go on with those who are indifferent to everything save their own spiritual interests.

"Whosoever will come after Me, let him deny himself, and take up his cross and follow Me. For whosoever will save his life shall lose it; but whosoever shall lose his life for My sake and the Gospel's, the same shall save it." Mark 8: 34, 35. Do these words mean anything? Do they mean anything to me? They mean everything to all who are awake to the interests of the Lord Jesus Christ in this present day.

Not pious platitudes, but persistent practice of His precept is the mark of one who loves Him.

The Remedy.

But has "spiritual dry-rot" begun to affect my life and witness. Then, thank God, just as "an ideal wood preservative has been discovered, of a penetrating nature, going deep into the pores, rendering sappy wood hard and fit again for service"; so the love of the Lord Jesus Christ, and His unceasing ministry on behalf of His own is the ideal restorative to love and loyalty.

"Whosoever will (or desires) to come after Me." What other person or object has such a drawing power for hearts? "The Son of God, Who loved me and gave Himself for me."

"Let him deny himself" — say no to self in deep, constant reality.

"And take up his cross" — manifest the spirit of self-sacrifice in all his ways.

"And follow Me" — follow His steps, Who did no sin, neither was guile found in His mouth. Dead to sins, living unto righteousness of life.

"My sake and the Gospel's" — seeing the multitudes as He saw them; seeing the Church as He saw it; seeing the brother as the brother for whom Christ died.

Love to Christ and occupation with Himself and His practical present interests in the world is the real preservative against "spiritual dry-rot," and restorative from it, if unhappily contracted.

There is nothing so easy as criticism of others; nothing so healthful as self-judgment, confession and amendment of life.

But it is true, as one has well said: "When we are at the end of our resources we are only at the beginning of our resources in Him, Who was raised from the dead and exalted to become a Prince and a Saviour."

For the honour of our Lord it behoves us individually and collectively to face the exact conditions prevailing amongst us. Then as we approach the matter free from the prejudice which blinds and distorts our judgment, let us waste no more time over time wasters and mere talkers, but remember how to His ancient people God gave the gracious assurance that when backsliding, "If from thence thou shalt seek the Lord thy God, thou shalt find Him, if thou seek after Him with all thy heart and with all thy soul." Deut. 4: 29.

We do not plead for Pentecostal visions and powers in this day of the Church's so manifest departure from His word and ways, but feeling it all, we remember His word to the remnant in the days of their uttermost weakness, "My Spirit remaineth among you; fear ye not." "From this day will I bless you." Hag. 2: 5, 19.